בס”ד
A THOUGHT ABOUT PARSHAT RE’EH 5784
In the beginning of this parasha of Re’eh, Moses presents the Israelites with a choice between blessing and curse, emphasizing the significance of adhering to their commandments from the One G-d. Among other things, the parasha stresses the central role of worshiping the One G-d, prohibits idolatry, and underscores social justice.
Let’s Focus on Deuteronomy 13:2-6
| 2 If there arise in the midst of thee a prophet, or a dreamer of dreams–and he give thee a sign or a wonder, | ב כִּי-יָקוּם בְּקִרְבְּךָ נָבִיא, אוֹ חֹלֵם חֲלוֹם; וְנָתַן אֵלֶיךָ אוֹת, אוֹ מוֹפֵת. |
| 3 and the sign or the wonder come to pass, whereof he spoke unto thee–saying: ‘Let us go after other gods, which thou hast not known, and let us serve them’; | ג וּבָא הָאוֹת וְהַמּוֹפֵת, אֲשֶׁר-דִּבֶּר אֵלֶיךָ לֵאמֹר: נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים, אֲשֶׁר לֹא-יְדַעְתָּם–וְנָעָבְדֵם. |
| 4 thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; for the L-RD your G-d putteth you to proof, to know whether ye do love the L-RD your G-d with all your heart and with all your soul. | ד לֹא תִשְׁמַע, אֶל-דִּבְרֵי הַנָּבִיא הַהוּא, אוֹ אֶל-חוֹלֵם הַחֲלוֹם, הַהוּא: כִּי מְנַסֶּה ד’ אֱלֹקיכֶם, אֶתְכֶם, לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת-ד’ אֱלֹקיכֶם, בְּכָל-לְבַבְכֶם וּבְכָל-נַפְשְׁכֶם. |
Noahide Faith
Noahides hold a fundamental faith in the One G-d, the G-d of Israel, Who creates and sustains all existence. This principle traces back to the first human, Adam. The prohibition of idolatry within the Noahide laws reinforces the acceptance that the One G-d is beyond any form. Any doctrine suggesting that the One G-d could be a human or assume a finite, physical form is considered idolatrous by His standards, as we learn in the Torah.
This acceptance of the absolute unity of the One G-d is intrinsically linked to the Noahide commandment against idolatry. The commandment to recognize and believe in the One G-d is implicit in the Noahide prohibition against idolatry, following the Oral Torah principle stated in Seifrei (Deuteronomy 46 and Deuteronomy 11:19):
“From the negative, you infer the positive; and from the positive, the negative.”[1]
Where is the Noahide’s prohibition of idolatry known from the Book of Genesis?
In Tractate Sanhedrin 56b the foundation of the Noahides Laws is discussed. Rabbi Yoḥanan say they are hinted to in G-d’s original communication to Adam in a way of commanding, in Genesis 2:16-17:
| 16 And the L-RD G-dcommanded the man, saying: ‘Of every tree of the garden thou mayest freely eat; | טז וַיְצַו ד’ אֱלֹקים, עַל-הָאָדָם לֵאמֹר: מִכֹּל עֵץ-הַגָּן, אָכֹל תֹּאכֵל. |
| 17 but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’ | יז וּמֵעֵץ, הַדַּעַת טוֹב וָרָע–לֹא תֹאכַל, מִמֶּנּוּ: כִּי, בְּיוֹם אֲכָלְךָ מִמֶּנּוּ–מוֹת תָּמוּת. |
As Rabbi Moshe Weiner presents in The Divine Code, Part II, topic 1:1,
The Master of the universe commanded Adam in the prohibition against serving idols,[2] as it says,[3] “And the L-rd G-d commanded [upon] Adam …,” meaning that G-d commanded Adam to submit to His Divinity. The Sages explained that there are three meanings in this:
“I am G-d; do not exchange Me” – to rebel and replace Me with another god, which is the prohibition of idolatry.
“I am G-d; do not curse Me” – this being the prohibition of blaspheming G-d’s Name, since for G-d’s honor one must not disgrace and blaspheme Him.
“I am G-d; the fear of Me shall be upon you” – this being the obligation to fear G-d.
The prohibition of idolatry has two facets: the command to recognize and know G-d, and the prohibition against serving idols.
So in what context do we say that there are only seven Divine commandments for Non-Jews? Those are the seven categories of transgressions that include “capital sins”, for which Non-Jews are “warned” that they would be liable for capital punishment from an empowered Noahide beit din. The rest of their obligations to G-d derive or are implicit from those seven commandments, or from objective human logic and morality in consonance with Torah.
Rejecting False Prophets
In conversations with individuals from other religions, they commonly ask how it can be asserted that their non-Torah religion is not true, when certain individuals performed great wonders in the name of their god(s)?
Returning to the text in Deuteronomy 13:2-6, we see that it addresses the phenomenon of false prophets who try to lead the Jewish people away from the One G-d. Rabbi Moshe Weiner in the book The Divine Code provides the following description of a false prophet:
“A Jew or a Non-Jew who claims that G-d sent him to add, remove, or change a commandment from those that G-d gave through Moses (the 613 Jewish Commandments and the Seven Noahide Commandments), is a false prophet. This applies even if he says that G-d sent him to explain the observance of a commandment in a way that differs from the tradition that was received from Moses, or that G-d sent him with a message that one of these commandments was only meant for earlier times, but nowadays G-d has changed or nullified it.”[4]
In conclusion, while signs and wonders performed by individuals may appear convincing, they do not validate their claims if they deviate from the commandments given by G-d through Moses. The true validation of prophets is not in their miracles but in their adherence to the Torah’s commandments and their alignment with the tradition received from Moses. The performance of seemingly miraculous acts does not override the fundamental teachings of G-d, which have been preserved through the generations by the Jewish people. Thus, adherence to the Torah laws remains the true measure of faith and authenticity, ensuring that we remain steadfast in our devotion to the One G-d of Israel and resist the influence of those who seek to lead us astray.
The Purpose of Testing: Spiritual Growth Through Challenges and Commitment
Verse 4 above explains that false prophets might perform even perform supernatural signs and wonders. However, nothing occurs without G-d’s will; He grants them ability to perform these things through demonic forces or powers of spiritual impurity. The purpose of this is to test whether people truly accept and love G-d with all their heart and soul. The term for “testing” – מְנַסֶּ֞ה – also means “elevating.” Thus, this verse may be interpreted as: “G-d is testing you to provide you with an opportunity to reach a higher level of Divine knowledge.”
But why would G-d test people in such a way, knowing that it might lead some to be misled and potentially turn away from Him, and to then serve other gods? Why does He permit the existence of false prophets who might entice individuals to stray from the true path?
The answer lies in the concepts of (a) spiritual growth through challenge, and (b) giving a person free choice go in the direction that he wants to go. Just as physical strength is built through physical resistance in a gym, spiritual strength is developed through overcoming trials and temptations. When a force tries to pull you away from G-d, it creates a form of spiritual resistance. You must strive extra hard to cling to Him (תִדְבָּקֽוּן – דבק – to stay close), which strengthens your faith and deepens your relationship with Him.
Consider the gym analogy: you can only strengthen your muscles if there is resistance; the more resistance you push yourself to overcome, the stronger your muscles become. Similarly, your mental and spiritual muscles can only grow stronger through challenges. Challenges in the form of false prophets will motivate righteous people to reaffirm and reinforce their commitment to G-d.
G-d teaches the Jewish people—and by extension, all those who follow the Noahide laws—that they will have a connection with Him by fearing Him (Deuteronomy 10:20) and loving Him (Deuteronomy 11:22). Fear and love of G-d are tools we can use to guard against idolatry and the influence of false prophets. Fear helps us adhere to the commandments that forbid certain actions, while love encourages us to perform positive deeds that strengthen our bond with G-d.
Thus, these tests provide an opportunity for righteous people to have deeper spiritual engagement and growth. They challenge us to solidify our faith, make a conscious choice to follow the true path laid out by G-d from His Torah, and grow closer to Him through both active devotion and overcoming tests and challenges.[5]
The Seven Noahide Commandments and the broader Noahide Code
The Seven Noahide commandments include six negative commandments (prohibitions). The one positive commandment, establishment of righteous courts of law, includes prohibition of actions which undermine justice, such as bribing a judge or giving false testimony. As we have cited earlier, from the negative commandments, we can infer their positive counterparts, and vice versa for a positive commandment:
· The prohibition of idolatry: This is a facet of the general positive command to recognize and know the unique One G-d, which is the foundation of all other negative and positive commandments that G-d commanded.
· The prohibition of blasphemy (cursing the Name of G-d): Consequently, one must have fear, awe and reverence for G-d and His Name.
· The prohibition of murder: Therefore, there is a corresponding positive obligation to value, preserve and protect human life (i.e., all lives matter).
· The prohibition of forbidden sexual relations: Hence, there is a positive obligation to practice modesty and for men and women to cling to their permitted spouses in marriage instead of pursuing licentious relations.
· The prohibition of theft: This teaches that one must respect and safeguard other people’s property, and practice fairness and integrity in one’s interactions with other people.
· The prohibition of eating meat removed from a living animal: This teaches obligations to follow humane slaughter practices, to treat all creatures with compassion, and to avoid cruelty.
- The commandment for a society to establish courts of law: This teaches that people should not pursue anarchy or immorality to break down order within a society.
Fear and Love in Noahide Practice
Fear and love of G-d are important in guiding our relationship with G-d. Fear helps us avoid forbidden actions and maintain boundaries, while love motivates us to engage in positive, proactive behaviors that are pleasing to G-d.
Quoting from the book Seven Gates of Righteous Knowledge by Rabbi Moshe Weiner, in the First Gate, chapter 4,
A person should contemplate … during all his endeavors, consciously recognizing that G-d’s watchful eye is stationed over him, and that with this omniscience, G-d is remembering and judging all his actions. With this mental effort, a person will come to the blessing of fearing G-d. A person’s actions and ways, and his manner of speech when he is with his family and friends, are not the same as when he is in the proximity of a king. How much more so, then, when a person takes to heart that the King of all kings, the Holy One blessed be He, Whose Glory fills the world, stands over him and sees his actions. From his awe of the Creator, he will immediately attain fear and humility before Him, and he will be constantly bashful in His presence.
This is expressed in Psalms 16:8-11, which we explain as follows:
(16:8) “I have placed G-d before me always; because He is at my right hand, I will not falter.” In other words, I have always placed before me the reality that G-d is standing by me and scrutinizing me. Therefore, I shall not falter or fall into sin or error, and I will not fall into the mistaken idea that I am the one who decides my fate.
(16:9) “Therefore, my heart rejoices, and my soul exults; my flesh, too, rests secure.” From this thought, that G-d is always at my right hand, I am happy and confident, and I have constantly felt serene and self-assured in my heart and soul that I will not err. My body and flesh rests in assuredness, as I know that only good will come from G-d. … This constant awareness by which a person connects to G-d does not reside only in his intellectual knowledge. Rather, if it is truly internalized, it will spread to his heart as well, to feel G-d in his heart – to yearn for Him and to love and fear Him.
While the Noahide laws emphasize prohibitions, they also inlcude positive obligations that embody both fear and love. Fear maintains boundaries and ensures adherence to the One G-d’s will, while love encourages proactive actions that promote justice, righteousness, and societal well-being.
Thus, the Noahide laws provide a comprehensive framework that integrates both fear and love of the One G-d, ensuring a complete approach in one’s personal relationship with Him.
Deepening Our Connection with the One G-d
When we deepen our understanding of the Seven Noahide Laws and strengthen our adherence to them, we enhance our connection with G-d and become less susceptible to false prophets and idolatry. Connecting to G-d involves aligning ourselves with His Attributes. For example, just as Torah provides examples of how G-d clothes the naked and visits the sick, we should strive to do the same.
An accessible way to improve and develop our traits and our knowledge of G-d is by setting aside dedicated study time in writings of Mussar[6] and Chassidus that are relevant to the Noahide Code. This practice involves a proactive approach to personal growth, as opposed to merely avoiding false prophets or behaviors that distance us from G-d.
Adopting an active approach involves engaging with those who can guide us closer to G-d and help us refine our attributes. Connecting with a personal rabbi and a mentor you have carefully selected, Orthodox rabbis who teach Noahides according to the correct halachot, and the ways shown by the Jewish Sages, can provide valuable support and insight. By seeking expert guidance and fostering these connections, we can more effectively align ourselves with G-d’s will and grow spiritually.
By Angelique Sijbolts
With Thanks to Dr Michael Schulman for the input and feedback
With thanks to B. Yaniger for the inspiration and working with me out the book of Nesivos Shalom by Rabbi Sholom Noach Berezovsky
Sources:
[1] Seifrei Devarim 46 on Devarim 11:19; see The Divine Code by Rabbi Moshe Weiner, Part I, topic 1:5 4th edition, p. 44.
[2] Tractate Sanhedrin 56b; Sifri Numbers 15:23; Rambam, Laws of Kings 9:1.
[3] Genesis 2:16.
[4] The Divine Code by Rabbi Moshe Weiner 4e edition p. 53-54
[5] See “The Sixth Gate” in Seven Gates of Righteous Knowledge by Rabbi Moshe Weiner, pub. Ask Noah International.
[6] Mussar The Musar movement (also Mussar movement) is a Jewish ethical, educational and cultural movement that developed in 19th century Lithuania, particularly among Orthodox Lithuanian Jews. The Hebrew term Musar (מוּסַר), is adopted from the Book of Proverbs (1:2) describing moral conduct, instruction or discipline, educating oneself on how one should act in an appropriate manner (Wikipedia, including a list there of some classical Mussar literature).
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